EDUC. 
"j"BRARY 


x-^ 


SOUL-CULTURE 

(Practical  Psychology) 

y 

SCIENTIFIC  PRAYER 

(Religious  Suggesrion) 

RELIGION 

(Attitude  Toward  Spirit) 

THEOLOGY 

(Conception  of  Supreme  Power  and  Intelligence) 
By 

A.  A.  LINDSAY,  M.D.,  Lecturer 
II 

Author 
'The  New  Psychology,"  "The  Tyranny  of  Love,"  "Mind  the  Builds- 


Copyright,  1909,  by  /\.  A.  Lindsay,  M.D. 


LINDSAY  PUBLISHING  COMPANY 
Seattle,  Washington  Portland,  Oregon 


EDUC. 

PSYCH. 

LIBRARY 


THERE  is  no  intelligence  outside  of 
the  man  that  operates  over  any- 
thing in  the  man  except  as  it  operates 
through  the  soul  of  the  man  and  this 
is  controlled  by  the  will  of  the  man. 


Oi)it>oOX 


DIVISION  1 
SOUL-CULTURE 

THE  compound  word,  Soul-Culture,  is  made 
up  of  ''Soul,"  which  brings  us  at  once 
to  the  religious  phase  of  man,  and  ''Cul- 
ture," which  belongs  to  the  mental  and  physi- 
cal. I  will  use  these  terms  to  comprehend 
all  that  man  is,  and  since  /  am  defining 
my  words  I  cannot  imagine  the  presumption 
of  student  or  critic  who  would  insist  there 
is  something  yet  in  man  beyond  and  over 
all  that  of  which  I  speak.  I  have  always 
defined  Psychology  as  the  science  of  the  Soul, 
then  proceeded  to  show  the  relationship  of 
man's  will,  reasoning  or  sense  mind,  and  his 
body  to  the  Soul.  Both  my  books,  "The  New 
Psychology"  and  "Mind  the  Builder"  are 
faithful  to  that  order,  definition,  and  relation- 
ship. All  of  my  lecturing,  writing,  and  sug- 
gesting have  been  preparatory  to  a  large  con- 
ception of  the  whole  subject  of  Man  Building, 
under  the  title  of  Soul-Culture — Soul,  the  re- 
ligious side,  and  Culture,  the  physical  and  men- 
tal. I  am  now  preparing  the  simplest  demon- 
stration of  the  science  of  cultivating  the  mind 
and  the  body  into  harmony  with  the  laws  of  the 

Seven 


SOUL-CULTURE 

Soul  so  as  to  perfect  the  powers  of  the  indi- 
vidual up  to  the  fullest  possibilities,  potentially 
in  his  Soul — spirit  department. 

Let  me  tell  you  what  I  mean  by  potentiality. 
When  you  and  I  understand  each  other's  terms 
we  are  sure  to  agree.  All  the  differences  in 
the  world  grow  out  of  not  understanding  terms 
alike,  therefore,  I  know  my  success  and  help- 
fuhiess  depend  upon  the  clearness  of  my  state- 
ments. I  now  seek  inspiration  in  the  simplest 
thought  and  words. 

I  have  every  way  of  knowing  that  if  a  man 
were  brought  to  the  perfect  demonstration  of 
his  potentialities,  he  would  have  attained  the 
heights  of  ideals  and  nothing  more  could  be  de- 
sired. This  potency  is  w^ithin  him  and  its 
manifestation  is  dependent  upon  himself.  How 
he  may  attain  all  is  fully  comprehended  in  Soul- 
Culture. 

By  potentiality  I  mean  an  inherent  presence 
that  is  intelligent  and  powerful  and  is  under 
impulse  to  express  a  perfect  body,  perfect 
mind,  and  superb  character,  and  this  expression 
is  dependent  only  upon  permission.  Think  of 
it !  a  deformed  body,  or  diseased ;  an  inefficient 
or  uncontrollable  mind,  in  the  presence  of  a 
supreme  power  and  intelligence  which  is  even 
under  the  impulse  to  bring  all  to  perfect  stand- 
Eight 


SOUL-CULTURE 

ardsj  and  only  awaits  permission.  Permission 
of  what?  The  permission  of  the  individual's 
mind,  for  man  can  will  to  hold  images  in  his 
mind  of  all  sorts  of  diseases,  all  sorts  of  fears, 
and  all  kinds  of  limitations  (this  is  set  forth  in 
''Mind  the  Builder"),  and  these  are  hind- 
rances to  the  expression  of  potentialities. 

In  the  grain  of  wheat  there  is  a  potentiality 
of  roots,  stalk,  branches,  and  fruitage,  all  up  to 
the  perfect,  and  there  is  an  impulse  in  the 
Soul,  in  the  single  cell  of  the  germ  of  wheat,  to 
unfold  like  this,  and  what  we  call  cultivation  is 
giving  permission. 

A  great  student  and  scientist,  among  other 
wonderful  achievements,  has  shown  a  thorn- 
less  and  spineless  cactus,  and  yet  he  does  not 
claim  to  have  added  any  potentiality  to  the 
prickly  and  fibrous  cactus  we  find  on  the 
desert.  Indeed,  he  studied  the  inherent  pres- 
ence, the  nature  and  possibilities  present,  then 
he  proceeded  to  provide  an  environment  which 
would  permit  these  potentialities  to  be  ex- 
pressed. He  added  nothing  to  the  cactus — it 
needed  nothing  but  liberation.  And  as  if  to 
answer  prayer  and  aspiration,  after  he  had 
worked  a  long  time  to  show  the  smooth,  tender, 
edible  cactus,  and  had  proven  that  the  mean 
and  useless  desert  product  had  in  every  cell  of 

Nine 


SOUL-CULTURE 

its  structure  the  potentiality  of  that  beautiful, 
tender,  and  useful  vegetable,  a  mining  man 
in  Mexico  informs  the  world  that  there  is  a 
territory  in  that  country  where  this  identical 
cactus  grows  wild,  abundant,  and  luxuriant, 
and  without  thorn  or  spine ;  that  it  is  eaten  by 
man  and  beast.  Cultivation  never  brought  any- 
thing past  its  inherent  possibilities,  but  cultiva- 
tion has  caused  the  revelation  of  those,  and  we 
stand  in  awe  frequently  at  the  marvels. 

The  government  in  reclaiming  the  desert  is 
providing  just  the  right  conditions  for  many 
kinds  of  agricultural  and  horticultural  prod- 
ucts to  show  the  powers  and  attributes  present 
in  the  individual  seeds  and  species.  To  satisfy 
the  taxpayer  that  it  is  right  and  worth  while 
to  provide  for  irrigation  of  the  arid  region,  the 
experiment  stations  will  point  to  a  "common 
apple"  or  "scrub"  fruit  or  vegetable  as  it  has 
developed  under  the  effects  of  the  soil  and  cli- 
mate of  the  redeemed  district,  and  all  of  this 
shows  there  is  even  in  the  seemingly  poorest 
specimen  a  potency  which  under  favorable  con- 
ditions can  express  all  the  properties  of  the 
best. 

Have  you  ever  seen  the  grand  draft  horse? 
Have  you  ever  yielded  your  attention  to  the 
handsome  cattle,  or  the  typical,  large,  beauti- 

Ten 


SOUL-CULTURE 

ful  sheep  shown  as  prize  animals?  If  so,  did 
you  think  of  the  wonderful  truth  that  the  wild 
pony,  the  cattle  of  the  range,  and  the  sheep  of 
the  mountains,  all  held  these  potentialities  ? 

If  in  flower,  vegetable,  fruit,  grain,  and  ani- 
mal there  is  a  potentiality  which  needs  only 
permission  to  express,  which  is  given  it  by  those 
who  look  into  the  nature  (Soul)  of  the  speci- 
men and  meet  its  laws  of  expression,  and  all 
that  is  divinely  beautiful  and  great  becomes 
manifest  thereby,  surely  it  is  right  to  assume 
that  in  man,  right  within  him,  is  also  a  poten- 
tiality which  if  his  nature,  that  innate  in  his 
Soul,  were  understood,  and  the  laws  thereof 
observed,  individual  man  and  the  human  race 
would  reach  the  typical  heights,  supreme  and 
divine,  in  all  the  phases  of  man. 

All  of  the  different  forms  of  physical  develop- 
ment in  vegetable  and  animal  kingdoms  were 
attained  through  permissions  given  them  after 
the  experimenters  knew  the  nature  of  the  cre- 
ation. Is  the  nature  of  a  thing  some  peculiarity 
of  its  body?  Is  there  anything  characteristic 
in  chemistry,  which  being  understood,  would 
lead  to  a  treatment  to  develop  a  superb  organ- 
ism out  of  an  inferior?  Chemical  analysis 
proves  practically  the  same  chemical  elements 
in  all  forms  of  structures,  and  if  Mr.  Burbank 

Eleven 


SOUL-CULTURE 

had  devoted  his  study  to  the  acid,  alkali,  iron, 
lime,  magnesia,  and  sulphur  question  he  would 
never  have  brought  about  a  single  demonstra- 
tion of  a  superior  fruit  or  vegetable.  He 
studied  the  life,  the  nature,  and  he  honored  the 
Soul  as  the  source,  and  he  believed  in  the  po- 
tentialities inherently  present. 

As  the  horticulturist,  agriculturist,  and  the 
breeder  of  animals  esteem  the  life,  intelligence, 
nature  (Soul),  and  all  they  do  is  with  reference 
to  the  spiritual  presence  being  supreme  over 
the  matter  or  body,  so  does  the  Psychologist 
(Soul-Culturist)  think  of  man  as  Soul  or  spirit 
which  is  supreme  over  the  matter  and  is  using 
the  body  organism  as  its  instrument  of  expres- 
sion. 

If  a  man  were  his  body,  we  would  necessarily, 
when  regarding  him  as  a  chemical  mass,  deal 
with  him  as  we  would  with  matter  as  we  under- 
stand substance.  Assuming  some  chemical  ele- 
ment absent  we  would  pour  it  into  or  upon  the 
body,  adding  to  it.  We  would  not  grant  indi- 
vidual forms,  functions,  powers,  or  manifesta- 
tions; we  would  attempt  to  fit  all  to  the  same 
mould — the  same  standard  for  all.  You  reply, 
''man  has  been  treated  by  his  fellows  just  upon 
that  basis.  His  diseases  have  been  named  after 
a  classification  of  symptoms,  and  there  is  a  cata- 

Twelve 


SOUL-CULTURE 

logue  of  remedies  where  those  symptoms  exist. 
He  has  been  treated  as  a  chemical  mass,  and  as 
a  tree  to  be  pruned  and  propped. ' '  He  has  been 
treated  as  though  if  he  is  to  have  health  it 
must  be  added  to  him  from  the  outside,  and  if 
he  is  to  have  knowledge  it  would  be  in  the  na- 
ture of  something  added;  that  there  is  nothing 
superior  or  supreme  within  him,  but  that  he 
must  tap  an  outside  storehouse  in  some  way. 

The  Soul-Culturist  (Psychologist)  is  perfectly 
willing  that  man  should  be  treated  as  the  scien- 
tist treats  his  fruit  or  vegetable ;  know  and 
recognize  the  inherent,  the  innate  and  provide 
for  the  expression,  which  is  the  unfoldment 
from  within  of  that  which  is  within. 

But  this  at  once  conceives  of  man  as  spirit, 
and  the  inherent  spirit  is  to  be  supreme  over 
the  matter  in  which  it  is  incorporated.  Then, 
if  spirit,  there  are  laws  which  it  fulfills  in  all 
of  its  expression  or  being,  and  if  it  is  supreme, 
then  it  should,  if  liberated,  bring  all,  including 
its  instrument,  to  its  standards  and  laws.  This 
we  know  is  fact,  and  therefore,  we  find  spirit, 
even  the  Soul  of  man,  operates  under  the  law  of 
harmony  if  permitted  its  natural  terms.  Giving 
the  Soul  its  normal  as  to  harmony,  then  pro- 
viding it  with  its  terms  regarding  the  body,  it 
would  bring  the  body  to  the  perfect  standards 

Thirteen 


SOUL-CULTURE 

of  harmony  too.  Then,  there  is  mind  which 
reasons  and  comes  in  contact  with  the  objective 
world  through  the  senses — has  volition — and 
can  exercise  the  office  of  selection.  This  mind 
is  also  an  agent  or  instrument  of  the  Soul — then 
if  it  is  brought  to  the  standards  of  the  Soul,  per- 
fect harmony  must  be  over  the  mind  as  well 
as  the  body.  When  the  Soul's  inherent 
standards  are  fixed  over  all,  we  find  a  unit  of 
Soul,  body,  and  mind.  What  is  the  attainment 
of  physical  health?  It  consists  in  establishing 
the  Soul's  inherent  standards  of  harmony  over 
all  that  the  body  is  chemically,  electrically, 
functionally,  structurally,  etc.  How  is  this  to 
be  done?  Man,  having  a  department  of  free 
will,  may  think  with  his  mind  and  perform  acts 
which  are  not  consistent  with  the  Soul's  stand- 
ards, and  so  have  inharmony,  even  disease  in 
body  or  mind.  Since  choosing  the  wrong  im- 
agery and  doing  the  wrong  acts  cause  the  dis- 
orders then  order  can  be  produced  and  main- 
tained only  by  his  thinking  and  living  in 
accord  with  the  Soul's  inherent  standards. 

But,  you  say,  having  habits,  or  thought  and 
action  long  established,  it  is  impossible  to  think 
and  act  so  as  to  get  right — besides,  if  once 
right,  could  one  keep  right?  I  am  grateful  for 
this  question  for  it  enables  me  to  tell  you  what 

Fourteen 


SOUL-CULTURE 

Soul-Culture  is,  and  what  it  is  for.  As  regards 
the  health :  since  the  establishment  of  the 
Soul's  inherent  harmonies  would  give  health, 
Soul-Culture  has  formulas  by  which  these  har- 
monies are  brought  to  the  mind  and  the  body. 
These  formulas  appear  under  the  title,  ''Scien- 
tific Prayer."  Soul-Culture  is  the  bringing  of 
all  the  Soul's  potentialities  into  expression,  and 
the  harmonies  comprise  just  one  form  of  these. 
Supreme  knowledge  and  power  are  inherent  in 
man :  Soul-Culture  must  solve  the  problem  of 
their  expression  to  the  utmost. 

The  next  division,  "Scientific  Prayer,"  is 
practical.  This  portion  has  accomplished  its 
office  if  it  has  convinced  you  of  the  powers 
present  within  you,  and  I  am  quite  sure  our  for- 
mulas prove  effectual  in  bringing  them  into  ex- 
pression. 

SOUL-CULTURE 
Intuition,  Its  Range  and  Practicality 

When  an  animal  proceeds  along  its  course  of 
action,  intelligently  attaining  its  ends,  even  to 
perfection,  that  is  called  instinct  by  which  it 
does  so.  It  is  upon  authority  sometimes  stated 
that  progress  and  development  are  not  possible 
in  the  animal  because  it  has  the  perfection  in 

Fifteen 


SOUL-CULTURE 

the  direction  of  its  tendencies,  being  guided  by 
instinct. 

Degrees  of  perfection  of  skill  have  been  at- 
tained by  the  animal  under  training  that  the 
animal  had  never  shown  before,  all  of  which 
goes  to  prove  to  the  Psychologist  that  there  is 
in  the  animal  this  perfect  knowledge,  else  prac- 
tice could  not  make  perfect,  the  execution. 

There  is  that  in  the  animal  called  instinct 
which  guides  and  preserves,  yet  in  the  domes- 
tic animal  that  safe  dependence  seems  lost  or 
depreciated.  His  association  with  man  in  tak- 
ing objective  training  cuts  him  out  of  relation 
Avith  his  instinct,  that  in  his  wild  state  protects 
him. 

However,  when  man  has  wanted  to  know 
about  constructive  principles  he  often  has  got- 
ten his  scientific  revelations  from  the  animal. 
Inherently  the  animal  is  a  scientific  builder. 
That  natural  spontaneous  impulse  or  propen- 
sity which  moves  the  animal  toward  the  actions 
which  are  essential  to  its  welfare  is  called 
instinct,  whereas  the  same  powers,  attributes, 
and  principles  in  man  are  called  intuition.  That 
instinct  in  the  animal  is  adequate  for  the  entire 
range  of  its  needs  or  possibilities,  I  think  no 
one  doubts,  and  that  it  need  only  look  within 
or  answer  to  the  within  to  meet  all  of  its  indi- 

Sixteen 


SOUL-CULTVRE 

vidual  possibilities.  Finding  a  corresponding 
quality,  though  under  a  different  name,  in  the 
man,  it  seems  only  reasonable  that  the  man 
should  get  the  practical  value  from  his  intu- 
ition that  the  animal  does  from  its  instinct. 

Every  one  must  perceive  that  I  ascribe  all 
superiority,  and  fix  every  hope  and  possibility, 
in  the  spiritual  (religious)  department  of  man. 
Eealizing  as  I  do,  the  supreme  power,  scope. 
and  practical  usefulness  of  a  life  wherein  intu- 
ition has  its  liberty  of  expression,  I  could  not 
stop  short  of  giving  you  this  Key  and  impulse 
to  unlock  the  door  of  your  Soul,  from  which 
perfect  guidance  should  come.  There  are  many 
such  chambers — many  directions  in  which  the 
Soul  of  the  man  can  demonstrate  in  a  divine 
way,  but  in  such  a  brief  space  I  feel  I  must 
center  upon  the  subject  most  needed  by  every 
one. 

If  intuitive  knowledge  is  perfect,  then  any 
one  being  guided  by  that  is  safe.  The  voice  of 
the  Soul  has  been  called  ''a  still,  small  voice" 
so  long  that  few  people  suppose  it  can  be  heard 
at  all  except  out  of  the  department  of  consci- 
ence, and  every  one  knows  the  perceptions  of 
the  holdings  of  that  are  very  inadequate,  which 
is  no  discredit  to  conscience,  but  to  the  con- 
scious perception.     Soul-Culture  brings  one  in 

Seventeen 


SOUL-CULTURE 

conscious  relationship  to  the  intuitive  depart- 
ment so  as  to  perceive  its  promptings. 

In  "The  New  Psychology"  there  are  prac- 
tical formulas  given  for  getting  access  to  the 
Soul's  perfect  knowledge  of  the  future,  (future 
of  the  individual's  experiences  while  in  the 
body),  and  "Mind  the  Builder"  gives  the  meth- 
ods of  obtaining  the  Soul's  expression  in  the 
healing  and  building  way,  while  herein  I  want 
to  make  it  as  plain  how  to  apply  intuition  in 
guidance. 

It  was  not  formerly  conceived  of  to  increase 
intuitive  guidance,  because  it  was  not  under- 
stood that  there  might  be  more  knowledge  and 
power  present  than  were  being  used,  and  of 
course  it  was  not  supposable  that  man  could 
increase  his  innate  knowledge.  It  has  been 
frequently  said,  that  women  were  more  intui- 
tive than  men,  and  some  men  more  than  others, 
but  while  every  one  thought  it  a  blessed  pos- 
session, they  also  supposed  they  had  to  abi  \e 
by  the  degree  in  evidence. 

I  want  to  be  understood  at  the  outset,  I  do 
not  undertake  to  increase  the  intuitive  knowl- 
edge or  powers — they  do  not  need  it.  I  do 
give  you  a  scientific  method  of  increasing  their 
expression.  My  books  are  all  written  for  t>ij 
average  individual,  not  the  specialist,  or  even 

Eighteen 


SOUL-CULTURE 

students,  and  I  do  know  what  I  shall  say  upon 
this  subject  can  be  fully  understood  and  ap- 
plied. You  may  need  to  read  it  many  times 
before  you  see  it  all. 

At  this  time  I  know  of  nothing  so  much 
needed  by  every  one  as  a  safe  and  dependable 
guide.  In  the  history  of  my  office,  covering  a 
period  of  sixteen  years,  I  never  have  met  with 
so  many  people  with  mental  unrest  or  actual 
upset,  as  I  have  dealt  with  these  past  three 
months;  all  sorts  of  unhappy  emotions  and 
strange  vicissitudes.  Neither  have  I  ever  seen 
such  marvelous  demonstrations  of  the  balanc- 
ing, harmonizing  power  of  the  Soul,  and  of  our 
methods. 

What  were  the  methods?  The  needy  one  sat 
quietly  in  my  Morris-chair.  I  sat  just  back  of 
him  with  my  hand  on  his  forehead  and  sug- 
gested— prayed  in  the  form  of  command;  that 
he  would  permit  the  harmonies  of  the  Soul  to 
become  established  in  his  body  and  his  mind; 
that  he  would  remain  calm  and  peaceful,  con 
stantly  looking  to  his  Soul,  trusting  it  to  exer- 
cise its  supreme  providence  over  him. 

You  ask,  what  has  that  to  do  with  the  sub- 
ject of  causing  intuition  to  have  expression? 
The  situations  are  parallel — literally  this:  the 
individual  believes  with  his  mind  that  his  Soul 

Nineteen 


SOUL-CULTURE 

has  perfect  knowledge  inherently ;  that  through 
intuition  it  can  impress  a  prompting  for  guid- 
ance of  a  course  of  thought  or  action,  or 
through  inspiration  can  impress  the  conscious- 
ness with  its  full  knowledge.  (This  idea  is 
valuable  to  an  inventor,  musician,  artist,  mathe- 
matician, or  other  aspirant  after  superior 
knowledge.)  One  can  sit  passively  while  the 
command  or  communication  (prayer)  is  of- 
fered to  his  Soul  by  another,  or  he  can  on  fre- 
quent occasions  sit  quietly  by  himself,  first  de- 
siring this  impression  to  be  made  upon  his 
Soul;  or  best  of  all,  he  can  live  the  one  sug- 
gestion—  (pray  without  ceasing,)  that  his  Soul 
is  the  immediate  source  of  perfect  knowledge 
for  his  guidance,  and  his  mind  and  body  shall 
be  in  accord  to  perceive  and  obey  the  intuitive 
guidance. 

SOUL-CULTURE 
The  Soul's  Picture  Gallery 

In  arranging  my  ideas,  conceptions,  and  sci- 
entific revelations  concerning  the  inherent  Self, 
I  can  best  present  a  description  of  that  which 
has  helped  me  to  a  great  degree,  under  the 
term,  ''The  Soul's  Picture  Gallery." 

This  imagery,  or  picture  department  of  the 

Twenty 


SOUL-CULTURE 

Soul,  like  all  other  departments,  is  perfect  to 
whatever  extent  it  remains  free  from  suggested 
pictures.  Oh,  when  man  has  only  his  heritage, 
his  spirit  in  its  nativity,  or  he  is  developed  in 
accord  with  spirit's  laws,  he  will  be  a  veritable 
God !  My  scientific  knowledge  supports  my 
intuition  that  he  has  this  possibility  of  reclaim^ 
ing  his  heritage,  and  climbing  to  a  development 
in  accordance  therewith. 

These  pictures  native  in  Soul's  gallery  are 
the  Soul's  ideals — ideals  or  ideas  from  some 
source  precede  everything  that  ever  takes  form 
or  becomes  fact,  and  I  take  it  that  it  is  the 
purpose,  and  should  be  the  business,  of  this 
life,  to  make  real  the  Soul's  innate  ideals. 

The  Soul  has  an  ideal  upon  every  subject 
that  pertains  to  the  individual's  life,  and  these 
ideals  essentially  are  present  from  the  begin- 
ning of  his  individualizing.  These  perfect 
ideals  are  as  much  present  in  the  life  that  is 
unseemly  as  in  the  beautiful.  In  the  latter 
there  is  more  permitted  to  become  real ;  in  the 
former  the  true  ideals  are  buried.  Man's  heri- 
tage not  ever  being  lost  (this  is  consistent  with 
potentialities  already  treated  upon — never  be- 
ing lost,  though  repressed),  all  of  his  training 
and  aspiring  should  be  to  come  into  his  own, 
through  expression. 

Twenty-one 


SOUL-CULTURE 

"Whenever  there  is  a  realization  of  something 
in  perfect  correspondence  to  that  picture  in 
the  Soul  it  is  as  if  all  your  being  were  declaring 
it  right.  In  many  instances,  we  bring  into  form 
an  image,  that  grew  up  in  the  conscious  mind 
purely  out  of  sense  desire,  and  we  do  have  a 
hard  time  getting  the  inner  approval  of  that. 

No,  we  can't  find  peace  unless  we  material- 
ize, realize,  or  personify,  that  is,  produce  the 
original  of  some  ideal  inherently  present  or 
that  which  is  in  accord  with  the  principles  of 
that  innate  presence.  I  can  hardly  imagine  a 
clearer  setting  forth  of  God  in  man  than  I  am 
showing  in  this  writing.  In  previous  pages  I 
have  shown  the  potentialities  of  God  in  man, 
and  now  present  it  that  the  very  images,  ideals, 
that  characterize  all  spirit,  are  present  in  the 
Soul  of  man,  and  the  same  essence  is  in  the  indi- 
vidual ideals.  The  reasonable  question  is,  why 
then  does  a  man  ever  get  away  from  these 
ideals  and  potentialities?  It  is  because  he  is 
possessed  of  a  free  will,  which  is  a  faculty  of 
his  objective  or  sense  mind.  He  can  exercise 
choice  in  living  objectively  in  that  attitude  to 
his  subjective  to  receive  all  impulse  and  guid- 
ance out  of  his  department  of  perfect  knowl- 
edge, or  he  can  prefer  the  conclusions  of  sense, 

Twenty-two 


SOUL-CULTURE 

which  are  based  upon  the  reasoning  from  sense 
data  which,  of  itself,  is  imdependable. 

But  wherever  we  are,  and  whatever  our  false 
standards,  and  however  defective  our  educa- 
tion and  our  acts  have  been,  the  ideals  are  still 
in  place,  read}^  to  be  revealed,  ready  to  fit  as 
pictures  to  the  original,  as  fast  as  we  choose 
;  to  let  the  delineations  of  these  inner  concepts 
\so  fill  our  consciousness  as  to  permit  construc- 
ition  of  perfect  forms.  ^ 

I  know  I  am  offering  the  remedy  for  all  suf- 
fering, even  to  griefs  and  heartaches.  Hardly 
within  my  recollection  has  there  a  week  passed 
in  which  there  did  not  come  one  or  more  per- 
sons to  my  office  suffering  the  most  terrible 
agonies  that  can  come  to  the  human  being.  I 
could  safel}^  say  that  they  all  had  wrecked  upon 
the  same  rock:  they  had  made  a  fatal  effort  to 
fit  an  untrue  form  to  a  true  ideal.  A  few  of 
these  persons  had  built  a  business  life  upon  a 
wrong  basis,  and  sad  reverses  came,  in  spite 
of  force  of  intellect  and  voluntary  powers. 

Every  man's  occupation  in  life  could  have 
a  perfect  safe-guide  in  the  ideals  of  his  Soul, 
and  he  can  believe  this  in  a  way  to  get  to  per- 
ceive the  ideal  as  plainly  as  did  a  pupil  of 
mine,  who  heard  the  correct  rendering  of  a 
piece  of  music  she  had  been  practicing.     She 

Twenty-three 


SOUL-CULTURE 

had  awakened  early  in  the  morning,  but  be- 
fore taking  up  activities,  she  seemed  to  hear, 
yet  better  than  her  ears  had  ever  heard,  the 
rendering  of  the  piece  of  music,  and  she  knew 
it  was  perfect.  When  she  went  to  her  piano 
afterwards  she  reproduced  it,  and  again  was 
perfectly  sure  that  it  was  correct,  whereas 
never  before  had  it  satisfied  her. 

She  could  have  played  it  over  the  old  way 
and  declared  it  was  correct  until  her  Soul 
would  have  ceased  to  protest,  yet  she  would 
have  planted  inharmony,  for  the  appointments 
of  her  ideal  would  not  have  been  met. 

Many  others  have  come  to  me  with  heavy 
disappointment,  who  said  they  chose  a  profes- 
sion or  trade  that  they  knew  was  not  accord- 
ing to  their  promptings,  but  they  had  deter- 
mined to  make  it  a  success  any  way.  Defeat 
came,  and  so  they  went  to  pieces,  because  they 
tried  to  fit  an  artificial  in  the  place  of  the  ideal. 
Many  times  they  think  it  too  late  to  begin,  but 
I  have  treated  and  taught  them  to  the  full  dem- 
onstration, that  their  gift  was  only  covered  up ; 
the  ideal  was  still  there  and  could  be  realized. 

But  the  suffering  from  all  these  disappoint- 
ments, so  far  as  I  have  observed,  is  so  slight, 
compared  with  the  agonies  which  followed 
upon  the  individual's  final  conviction  that  a 

Twenty- four 


SOUL-CULTURE 

certain  other  man  or  woman  was  not  the  per- 
sonification of  the  ideal  companion,  the  indi- 
vidual held  in  the  Soul;  actually  having  to 
realize  that  the  original  of  that  most  important 
picture  had  not  been  found.  Yet  I  tell  you 
emphatically  that  every  one  of  these  disap- 
pointed sufferers  tell  me  they  did,  for  a  long 
time,  keep  getting  impressions  that  there  was 
not  perfect  adaptation.  However,  there  were 
many  reasons,  on  account  of  some  grand  traits, 
attractive  personality,  position,  influence,  or 
wealth,  and  other  reasons,  why  the  choice  was 
very  politic,  and  "marriage  has  always  been 
called  a  lottery  anyway. ' '  They,  in  other  words, 
suggested  false  standards  to  the  Soul,  and  over- 
whelmed it  'til  it  ceased  to  protest.  All  pos- 
sible harmonies  were  upset  by  this  sham  ful- 
fillment of  an  ideal,  and  mental,  physical,  and 
Soul  suffering  must  follow  the  unnatural  situ- 
ation. 

In  ''The  New  Psychology"  the  portion  given 
to  the  "Chemistry,  Magnetism  and  Psychology 
of  Love"  is  to  instruct  and  save  people  from 
the  auto-suggestion  that  because  there  is  chemi- 
cal and  magnetic  attraction  between  them  they 
are,  therefore,  adapted  perfectly  to  each  other. 
I  am  sure  the  delightful  sensations  opposites  in 
sex  have  felt  when  they  were  together  have 

Twenty-five 


SOUL-CULTURE 

been  the  source  of  most  of  the  determinations 
to  compel  a  false  original  to  fill  the  true  ideal. 

Possibly  you  do  not  need  these  thoughts, 
maybe  several  thousand  of  my  readers  do  not 
need  advice  along  this  line,  but  if  you  had  seen 
the  complete  body  wreck  and  insanity  and 
moral  depression  in  just  one  instance,  where 
I  have  seen  hundreds,  you  w^ould  justify  my 
writing,  if  out  of  the  multitude  of  readers,  one 
who  is  on  the  verge  of  determining  to  force  a 
substitution  of  a  false  for  a  true  ideal,  should 
by  these  burning  truths  be  caused  to  decide  to 
live  and  be  true  to  his  or  her  ideals  forever,  if 
they  are  not  personified  without  straining. 
Straining,  making  allowances,  holding  fond 
hopes,  self-deception,  and  a  few  other  things 
might  cause  a  seeming  resemblance  to  ideals 
that  are  in  accord  with  the  Soul's  knowledge 
of  harmonies,  but  nothing  one  can  do  creates 
the  thing  itself.  Thousands  upon  thousands 
learn  to  get  along,  and  live  very  useful  lives,  in 
spite  of  misfit,  so  no  one  will  find  warrant  in 
breaking  up  conventional  conditions  already 
fixed,  but  any  one  who  will  apply  these  teach- 
ings in  any  phase  of  life  will  get  the  harmony 
that  is  ideal. 

Just  as  the  Soul  has  pictures,  up  to  the  ideal, 
upon  everything  else  touching  the  human  life, 

Twenty-six 


SOUL-CULTURE 

it  has  its  ideal  for  its  physical  body.  While 
the  body  is  below  the  standard  of  good  health 
there  is  unrest  in  the  Soul — it  wants  its  ideal 
realized  in  its  physical  instrument.  Man  has 
not  asked  for  the  inner  standard,  and  certainly 
he  has  not  asked  the  inner  power  to  establish 
its  standards.  He  asked  me  formerly  when  I 
gave  drugs  what  I  thought  he  might  reason- 
ably have  as  a  body,  and  then  left  me  to  add  to 
his  body  what,  in  my  opinion,  would  give  him 
as  good  a  body  as  I  thought  he  could  have.  I 
had  studied  anatomy,  physiology,  and  medi- 
cine ;  I  had  dissected  bodies  alive  and  dead,  and 
according  to  that  source  of  imagery  I  drew 
a  design  for  my  patient's  body.  If  his  color 
was  not  up  to  the  taught  standard,  I  gave  him 
coloring  matter;  if  lean, — well,  I  had  learned 
while  on  the  farm  that  if  you  made  a  hog  take 
more  food  he  would  get  fat — why  would  not  a 
man  respond  in  the  same  way?  Of  course, 
when  demonstration  went  right  opposite  our 
medical  theories,  I  explained  that  the  patient 
must  be  an  exception,  for  surely  medical  teach- 
ings could  not  be  in  error. 

Yes,  as  long  as  I  had  physical  standards,  I 
consulted  the  physical,  and  I  got  disgusted,  as 
does  every  physician,  but  I  have  been  fortun- 
ate in  looking  beyond  the  instrument  to  its 

Twenty-seven 


SOUL-CULTURE 

master,  and  there  I  find  the  perfect  ideals  as  to 
the  instrument,  the  body. 

The  Soul  knows  its  ideals  and  by  permission 
and  cooperation  of  the  will  department  will 
build — make  real  the  ideal.  ''The  Science  of 
Prayer"  will  demonstrate  this  further.  I  wish 
to  establish  at  this  point  that  there  is  in  your 
Soul's  gallery  a  picture  of  a  perfect  body  that 
should  be  yours. 

In  this  busy,  practical  life,  wherein  we  have 
fixed  our  standards  at  quick,  physical,  mate- 
rial results,  unless  we  become  thoroughly 
grounded  in  these  principles,  we  will  hardly 
persist  in  the  formulas  involved  in  the  law  of 
growth  and  attainment. 

We  conceive  of  a  power  being  present  that 
can  make  the  body  ideal,  so  we  decide  we  will 
give  it  one  day  and  night  to  reconstruct  tissue 
or  dispense  with  habits,  and  take  on  new  habits, 
and  if  all  does  not  take  place  in  the  instant,  our 
faith  and  our  formulas  are  abandoned. 

Such  will  not  be  the  course  of  those  who 
want  to  grow  into  the  expressions  of  all  they 
have  potency  for,  and  who  get  into  the  real 
spirit  of  my  instruction.  ''Mind  the  Builder" 
was  written  chiefly  to  afford  a  basis  of  building, 
and  to  show  that  all  that  ever  is  to  be  must  be 
builded  by  steadfastness  and  not  by  spasm. 

Twenty- eight 


DIVISION  II 

SCIENTIFIC  PRAYER 

THE  chemist,  who  has  thousands  of  times 
produced  a  certain  chemical  combination 
by  certain  procedure,  is  absolutely  sure 
that  his  formula  is  scientific — he  has  accurate 
knowledge  of  how  to  produce  that  fixed  result. 
No  chemist  ever  lived  who  was  more  safe  in 
his  formula,  and  more  inflexible  in  his  attitude, 
than  is  the  Soul-Culturist  (Psychologist)  re- 
garding prayer. 

He  knows  everything  he  attains  is  because  of 
prayer,  and  that  he  attains  nothing  without  it ; 
he  observes  the  phenomena  that  occur  to  peo- 
ple who  do  not  know  they  pray,  such  as  those 
who  live  in  constant  fear  and  anxiety;  and  he 
notes  that  they  bring  to  them  often  the  literal 
thing  they  fear,  or  if  that  is  an  impossible 
thing,  then  it  is  something  else  equally  dis- 
astrous. The  Psychologist  knows  this  to  be  a 
clear  answer  to  prayer,  even  though  the  recipi- 
ent does  not  regard  his  mental  attitude  prayer- 
ful. 

It  is  quite  certain  that  though  he  does  not 
voluntarily  request  the  thing,  he  expects  it. 
It  is  for  us  to  show  that  expectation  is  the  im- 

Twenty-nine 


SCIENTIFIC  PRAYER 

mediate  factor  in  the  results;  that  one  can  for- 
mally pray  for  one  thing,  but  fears  to  a  degree 
of  expectancy  of  the  opposite,  and  his  fear  be 
answered,  while  his  desire  is  defeated. 

I  am  not  going  to  give  some  distorted  defi- 
nition of  prayer  in  order  to  make  it  cover  our 
purpose — prayer  just  as  it  has  been  defined  is 
our  standard  herein.  However,  we  will  see 
more  in  it  than  ever  before.  Prayer,  in  a  limi- 
ted sense,  has  been  considered  a  petition,  a  be- 
seeching, or  entreaty  for  favor,  and  of  more  or 
less  short  duration  in  performance.  The  full 
conception  reveals,  that  the  predominant,  vol- 
untary mental  attitude,  and  the  state  of  the 
involuntary,  constitute  a  continuous  prayer,  and 
that  every  life  is  an  incessant  prayer,  and  all 
the  states  of  individuals  are  fulfillments  of 
prayers,  and  this  fulfillment  is  because  the  pre- 
dominating mental  attitudes  are  as  definite 
commands  (prayers)  to  the  supreme  power, 
which  is  the  immediate  executor,  with  power 
and  function  to  create  the  thing  prayed  for. 
Every  life  is  a  demonstration  of  the  science  of 
prayer,  as  is  every  man  a  proof  of  the  law  of 
suggestion.  That  latter  law  is  just  as  fixed, 
that  a  suggestion  of  disease  produces  inhar- 
mony,  according  to  the  kind  of  suggestion,  as 
it  is  that  a  healing,  or  proper,  developmental 

Thirty 


SCIENTIFIC  PRAYER 

suggestion,  produces  harmony,  for,  in  either 
instance,  a  supreme  power,  that  obeys  sugges- 
tions, executes  in  perfect  accord  with  the  char- 
acter of  the  suggestions.' 

In  prayer,  by  which  I  mean  not  necessarily 
the  formal  prayer,  but  the  predominating  men- 
tal attitude,  we  do  not  have  an  evil  supreme 
being  that  answers  our  fear  prayers,  and  a 
beneficent  supreme  being  which  answers  in  giv- 
ing the  desirable  or  things  hoped  for.  The  Soul- 
Culturist  (Psychologist)  knows  the  same  Divin- 
ity is  the  immediate  creator  and  answerer  of 
prayer,  and  that  this  supreme  power  is  faithful 
to  give  the  individual  the  realization  of  his  men- 
tal images,  although  we  are  just  as  scientifi- 
cally certain  that  it  is  contrary  to  the  inherent 
nature  of  this  Supreme  Intelligence  to  do  other/ 
than  bless  the  individual's  life,  producing  and| 
preserving  harmony  in  the  three  phases  of  his] 
being;  that  is,  in  his  body,  mind,  and  soul. 

We  must  here,  in  order  to  be  understood, 
speak  clearly  concerning  this  power  that  an- 
swers prayer,  the  predominating  mental  atti- 
tudes. 

First,  let  me  call  your  attention  to  the  fact 
that  every  man  has  faith,  and  no  man  greater 
faith  than  he  who  lives  in  terror  and  apprehen- 
sion.    He  believes  in  the  power  of  something 

Thirty-one 


SCIENTIFIC  PRAYER 

that  can  bring  him  the  thing  feared,  and  he  also 
acknowledges  he  believes  it  is  the  will  of  this 
agency  to  bring  it  to  him.  This  power,  as  he 
interprets  it,  may  be  in  one  form  or  another,  it 
is  sufficient  at  this  time  to  note  that  it  is  a 
concession  that  there  is  a  power  and  a  dispo- 
sition in  all  instances  where  one  dreads  or 
fears,  or  lives  the  negative  attitude.  He  feels 
also  that  his  faith  has  become  knowledge,  as  to 
the  power  and  will  of  that  agency  of  malig- 
nancy, when  he  realizes  his  fear  expectations. 
The  pessimist  shows  to  have  faith,  so  far  as  his 
life  is  concerned,  only  in  powers  that  are  ad- 
verse to  his  happiness  or  progress. 

When  the  Soul-Culturist  declares  he  knows 
the  immediate  power  that  touches  an  indi- 
vidual's life  is  a  supreme  power,  with  supreme 
intelligence,  so  far  as  the  individual  is  con- 
cerned— with  all  the  attributes  conceivably 
Deific — let  no  man  misrepresent  or  contort  this 
declaration,  or  draw  inferences  not  compre- 
hended in  the  definite  statement,  that  the  imme- 
diate power  which  modifies  body,  mind  or 
character,  or  answers  prayer,  or  controls  or 
affects  the  individual,  is  his  OAvn  Soul.  I  have 
not  said  there  is  no  other  form  of  this  power's 
expression,  neither  have  I  said  the  power  as 
it  expresses  through  and  over  the  man  has  not 

Thirty-two 


SCIENTIFIC  PRAYER 

source  or  relationship,  but  this  will  be  treated 
further  under  ''Religion." 

The  man  with  his  will  department,  his  rea- 
soning department,  his  imagery  department, 
his  aspiration  and  desire  department,  his  volun- 
tary prayer  department — all  comprehended  by 
the  term  "Objective  Mind" — need  look  only  to 
his  own  Soul.  The  Soul  has  no  limitation  in 
its  power  to  bring  an  individual  to  the  fulfill- 
ment of  his  ideals,  and  even  the  ideals  of  the 
Infinite,  which  the  Soul  is ;  yet,  it  does  not  com- 
pel its  fullness  to  be  expressed,  nor  could  it 
do  so  and  still  leave  man's  objective  office  of 
choice  free.  ''Mind  the  Builder,"  my  latest 
book,  shows  distinctly  how  the  images  of  the 
mind  which  an  individual  chooses  to  hold  be- 
come prayers,  commands,  designs,  which  the 
Soul  builds,  and  this  phase  of  the  subject  needs 
no  further  treatment,  for  I  have  determined 
that  no  repetition  except  of  principles  shall  be 
made. 

I  do  feel  that  when  I  take  up  prayer  to  dis- 
cuss it  scientifically,  I  should  give  great  em- 
phasis to  the  vital  features  that  have  gone  un- 
noticed by  most  of  us. 

Praying  as  a  form,  and  praying  as  a  duty, 
have  had  over-attention,  for,  formal  and  duty 
praying  has  never  brought  anything  of  itself. 

Thirty-three 


SCIENTIFIC  PRAYER 

My  mission  in  this  little  thesis  is  satisfied  if  it 
burn  into  every  one's  consciousness  that  it  is 
the  thought  lived,  the  imagery  held — that  is 
what  a  man  is,  or  will  become.  It  is  not  a 
spasm  of  anything,  not  the  flash  of  image,  nor 
formal  prayer,  nor  the  incidental  act,  but  the 
prayer  one  lives,  that  he  is. 

If  the  predominating  thought  is  negative,  de- 
structive, or  neutral,  then  deterioration  is  in  all 
the  phases  of  the  being.  If  optimism ;  positive, 
constructive,  voluntary  thought  predominates, 
then  that  individual  is  building  in  all  of  the 
phases  of  his  life,  including  body  health,  men- 
tal preception,  character  strength,  occupation 
or  business  life,  social  life.  Why  is  this?  It  is 
the  law  of  prayer — what  a  man  lives  in  his 
thoughts,  words,  and  acts,  that,  he  is. 

The  exact  laws  of  prayer  being  fixed,  and 
therefore,  dependable,  we  can  now  bring  our- 
selves into  such  practices  as  will  undeviatingly 
bring  us  the  things  desired,  unmixed  with  the 
untoward. 

Under  the  program  of  the  average  life  there 
is  much  doubting,  dreading,  and  fearing,  and 
some  little  happiness,  but  most  all  with  some 
alloy.  With  that  program  they  have  very  im- 
perfect health  and  powers.  Could  we  find  the 
individual  whose  thoughts  are  all  sunshine  we 

Thirty-four 


SCIENTIFIC  PRAYER 

would  unquestionably  find  in  that  one  a  state 
of  perfect  health.  Since  those  happy  persons 
are  so  few,  we  need  some  method  of  impress- 
ing the  prayer  answering  power,  to  establish 
the  body  in  health  and  the  mind  in  peace.  We 
have  to  have  a  place  of  beginning.  By  analysis 
of  the  psychic  and  mental  man  we  have  disclosed 
that  the  prayer  answering,  or  building  depart- 
ment, is  subjective ;  that  it  is  susceptible  to  the 
impression  of  the  prayers  made  to  it  by  the 
will-mind,  or  the  suggestions  given  by  another, 
while  the  aspirant  is  in  the  passive  state.  These 
prayers  must  be  in  accord  with  the  desires  of 
the  one  who  receives  the  suggestions  or  pray- 
ers ;  there  being  two  factors  or  states,  each 
bringing  its  kind  of  answer,  one  or  the  other 
state  must  exist,  either  desire  and  expectation, 
or  fear  and  expectation. 

There  can  be  no  expectation  in  a  degree  to 
effect  results  in  the  absence  of  faith.  We  are 
bringing  the  object  of  our  faith  so  near  to  us 
that  we  can  comprehend  its  will  and  its  power, 
and  the  law  of  its  action,  and  therefore,  I  be- 
lieve Scientific  Prayer  presently  will  mean,  we 
desired  and  we  obtained  what  was  desirable. 

One  can  believe  that  his  Soul  is  the  supreme 
power  in  his  life,  then,  he  will  live  the  atti- 
tude toward  it  so  he  will  obtain  what  he  desires. 

Thirty-five 


SCIENTIFIC  PRAYER 

Until  that  development  takes  place  you  should 
train  into  a  passive,  receptive  state,  while  a  sec- 
ond person  presents,  in  audible  and  also  telepa- 
thic form,  to  the  Soul,  the  definite  thing  or 
change  wanted. 

In  all  I  have  said  as  to  literal  fulfillment 
of  prayer,  or  the  equivalent,  coming  in  answer 
to  the  predominating  thought,  or  to  specific 
prayers  presented  in  the  passivity ;  while  assur- 
ing you  of  the  power  in  the  supremest  way,  I 
was,  of  course,  not  forgetful  that  all  must  occur 
with  perfect  regard  to  all  of  the  laws.  Spas- 
modic praying,  living  an  attitude,  prayer  in  the 
passive  state,  none  of  these,  nor  anything  else, 
can  set  aside  the  law  that  is  in  the  nature  of  the 
things  comprehended  in  that  which  is  desired 
or  feared.  Neither  desire  nor  fear  would  cause 
the  body  to  go  up  instead  of  do^vn  if  one 
stepped  out  of  the  window.  Nothing  in  mind 
will  set  aside  gravity  law,  but  by  cooperating, 
with  it,  may  have  its  agency.  No  form  of 
praying  or  living  a  mental  attitude  can  cure 
the  body  by  setting  aside  Nature's  process.  By 
prayer  we  get  all  that  we  are,  to  harmonizing 
with  chemical  and  functional  laws,  then  health 
harmony  results.  No  prayer  or  living  an  atti- 
tude will  bring  a  man  business  success  contrary 
to  the  laws  of  business  success,  but  through  the 

Thirty-six 


SCIENTIFIC  PRAYER 

right  imagery  or  prayers,  suggestions,  he 
brings  himself,  and  all  else  involved,  into  ac- 
cord with  those  laws. 

The  true  ideals,  the  true  purposes,  being 
held,  causes  one's  telepathy  to  effect  the  best 
conditions  of  other  men's  minds,  so  they  be- 
come agents  to  fill  their  place  in  one's  business 
life.  If  you  expect  every  man  to  be  treacher- 
ous this  is  equivalent  to  a  prayer  that  you  may 
be  brought  into  rapport  with  those  who  will 
betray. 

Live  an  attitude  of  faith  in  man,  and  your 
prayer  effects  your  Soul  to  commune  and  com- 
municate with  the  worthy  ones,  and  the  worthy 
in  all. 

It  is  the  Soul  that  answers  prayer,  for  it 
builds,  it  creates;  it  is  a  divine  chemist,  a  su- 
preme machinist,  it  is  the  telepathist  that  gives 
the  impulse  to  another  Soul  to  bring  the  mind 
and  body  in  accord  with  you  so  each  may  fill 
his  part  in  the  other's  life.  The  Soul  inher- 
ently knows  principles,  it  will  give  you  con- 
scious knowledge  of  those  if  you  pray  believ- 
ingly,  and  live  toward  it  as  if  you  believed  in  it. 

Oh,  then  you  say,  trust  is  another  factor  in 
getting  what  you  desire !  Yes,  I  do  not  know 
of  any  power  anywhere  but  what  fails  unless 
it  is  trusted,  and  of  all  intelligent  powers,  I 

Thirty- seven 


SCIENTIFIC  PRAYER 

know  of  none  more  responsive  to  faith  and 
trust,  or  dependent  upon  them,  than  is  the 
human  Soul. 

With  absolute  faith,  perfect  trust,  and  as- 
piration, all  of  which  are  attitudes  and  activi- 
ties of  the  voluntary  mind,  ' '  ask  for  whatsoever 
ye  will" — your  Soul  will  create  it  or  bring 
it,  consistent  with  the  laws  of  persons  or  things 
involved  in  the  fulfillment. 

Healing  by  the  Soul-Culturist  (Psychologist) 
is  by  prayer,  and  just  that  which  is  compre- 
hended in  prayer  only.  He  dos  not  pray  for  hal- 
lucination to  an  extend  he  will  deny  the  body 
and  all  matter,  and  therefore  say  there  are  no 
inharmonies  or  diseases  of  the  body. 

The  scientific  Soul-Culturist  starts  out  by  ad- 
mitting disorder,  which  is  indicated  by  certain 
symptoms  which  may  be  manifested  in  body 
or  mind,  and  usually  both ;  next,  he  believes  his 
own  Soul  is  able  and  willing,  and  the  only 
power  that  can  directly  affect  his  body.  He 
has  accurate  knowledge  that  the  Soul  can  be 
treated  to  make  the  corrections,  so  he  turns 
his  mind,  in  an  aspiring  way,  toward  the  Soul, 
desiring  and  expecting  that  through  the  proc- 
esses, which  the  Soul  is  absolute  master  of,  har- 
monies will  be  established.  He  knows  he  must 
live  this  prayer,  which  is  a  mental  attitude  of 

Thirty- eight 


SCIENTIFIC  PRAYER 

faith,  trust,  and  aspiration,  continually,  for, 
an  hour  of  absolute  doubt  of  the  good  outcome, 
or  a  fear  that  other  disorders  will  come,  is  an 
intense  prayer  of  faith,  which  compels  the  Soul 
to  create  after  another  design.  This  is  how  a 
Soul-Culturist  cures  himself  by  prayer.  How 
he  is  cured  by  another  by  prayer  is  as  follows : 

He,  as  before,  believes  his  Soul  is  the  powder, 
and  he  trusts  his  Soul,  but  he  feels  that  per- 
haps with  his  diseased  body,  his  mind  is  not 
capable  of  aspiring  or  desiring  the  proper 
change.  He  does  not  know  that  he  can  pre- 
sent the  right  design  or  put  the  full  impulse 
over  his  Soul.  He,  therefore,  simply  leaves  it 
to  another,  who  utters  audibly,  the  prayer  de- 
scriptive of  the  ideal  desired,  and  this  leads  the 
mind  of  the  patient  to  a  conception  of  the  right 
sort.  The  operator  also  telepathically  im- 
presses the  Soul  of  the  patient  with  the  impulse 
to  create  the  changes  that  will  produce  the  har- 
mony in  body,  mind,  and  Soul,  perfecting  all 
to  the  ideal.  The  Soul-Culturist  knows  that 
prayer  and  answer  are  on  a  scientific  basis. 

Finally,  there  is  another  thing  besides  faith, 
trust,  and  aspiration  that  is  fundamental  in 
prayer  and  fulfillment,  which  is  the  recognition 
of  growth  or  unfoldment.  Soul  is  an  answerer 
of  prayer  but  always  upon  the  building  prin- 

TMrty-nine 


SCIENTIFIC  PRAYER 

ciple.  It  pays  no  tribute  to  spasm,  miracle,  or 
mushroom.  It  is  certain  we  have  great  need  to 
recognize  the  development  into  the  harmonious 
states,  rather  than  demand,  because  one  knows 
where  and  what  the  power  that  heals  is,  that  it 
shall  set  aside  its  order  of  construction.  This 
latter  it  cannot  be  made  to  do,  for  mind  and 
body  have  to  be  cultivated  into  accord  with  the 
inherent  laws  of  harmonies  of  the  Soul  before 
bad  habits  are  replaced  by  good  ones,  and  ill 
health  by  perfect  health. 

Again,  you  see  the  definition  of  Soul-Culture, 
which  brings,  by  its  terms,  the  physical  in 
touch  with  the  spiritual  or  religious  man. 

The  Soul-Culturist  voluntarily  prays  with- 
out ceasing;  he  prays  for  all  he  would  have; 
his  prayers  are  all  constructive — holding  not 
the  imagery  of  things  he  would  not  desire  to 
have  realized. 


Forty 


DIVISION  III 

RELIGION 

''Not  one  lioly  day,  but  seven; 

Worshiping,  not  at  the  call  of  a  bell,  but  at  the  call 

of  my  soul. 
Singing,  not  at  the  baton's  sway,  but  to  the  rhythm 

in  my  heart. 
Loving  because  I  must. 
Giving  because  I  cannot  keep. 
Doing  for  the  joy  of  it. ' ' 

TO  SUM  up  what  has  been  said  under 
^'Soul-Culture"  and  ''Scientific  Prayer" 
would  state  a  clearly  scientific  position  on 
Religion.  The  first  definition  of  Soul-Culture, 
embracing  the  spiritual  (mental)  and  the  physi- 
cal phases  of  man,  must  comprehend  a  religious 
interpretation.  This  is  a  scientific  basis  for  the 
highest  practical  conception  of  religion,  for  it 
presents  a  method  for  the  grandest  development 
of  the  man's  spiritual  nature,  and  it  is  so  sci- 
entific that  the  fullest  attainment  of  man's 
possibilities  may  take  place  whether  the  man 
has  a  correct  conception  of  a  Supreme  Being  or 
not.  A  man  may  have  any  theology  he  chooses, 
yet  follow  our  formulas  as  demonstrated  and 
he  will  attain  the  fulfillment  of  his  ideals. 

Forty-one 


RELIGION 

There  is  much  good  for  the  average  man 
though,  in  this  further  setting  forth,  for  I  know 
many  people  are  under  the  condemnation  of 
others,  and  some  condemn  themselves,  because 
they,  not  finding  it  possible  to  accept  the  forms, 
and  certain  prescribed  theological  interpreta- 
tions, are  not  counted  religious. 

I  suppose  it  will  be  accepted  anywhere  as 
correct  to  say  that  if  an  individual  holds  re- 
ligious attitudes  and  does  religious  acts,  he  him- 
self is  religious,  whether  he  limits  or  classifies 
himself  under  certain  creeds  or  not. 

Let  no  one  hurt  himself  by  passing  false 
judgment  here  by  declaring  the  above  an  oppo- 
sition or  antagonism  to  the  creed,  or  the  credu- 
lous— I  have  no  concern  Avith  regard  to  such 
situations — my  whole  business  is  to  render  man 
a  superb  service  by  taking  him  out  of  a  state  of 
condemnation,  for  no  one  can  make  any  prog- 
ress while  the  auto-suggestion  of  "being  all 
wrong,"  with  no  honest  way  of  getting  right, 
is  over  him.  (Many  people  could  not  be  sin- 
cere and  accept  any  interpretation  of  theology 
ever  yet  presented.) 

You  ask  why  I  am  so  determined  to  ease  a 
man's  mind  upon  a  subject  that  the  majority  of 
teachers  devote  most  of  their  powers  to  make 
him  desperately  uneasy  upon?    I  reply,  because 

Forty-two 


RELIGION 

a  man's  Soul  is  the  immediate  source  of  his 
body  health,  mental  power  or  poise,  and  the 
state  of  that  reacts  upon  the  Soul  itself.  The 
mind,  will  or  conscious  department ;  that  is,  the 
conclusion  forming  department,  suggests  to  the 
Soul,  then,  out  of  the  Soul  a  man  involuntarily 
acts ;  that  is,  without  further  consulting  of  the 
will — after  a  conclusion  is  formed,  the  Soul 
makes  the  mind  continue  to  think  in  accord 
with  that  conclusion,  imtil  a  neutralizing  con- 
clusion is  formed,  and  by  reiteration  put  over 
the  Soul.  Now,  if  a  man  suggests  to  himself 
condemnation,  his  Soul  proceeds  to  condemn 
him  in  all  phases  of  his  expression. 

Every  department  of  a  man's  affairs  and 
all  of  his  states  are  demonstrations  of  this 
condemnation.  He  does  no  correcting,  he  does 
no  building  while  under  an  overwhelming  nega- 
tive, condemning  suggestion.  His  Soul  is  con- 
fused. If  this  negative  suggestion  pertains  to 
something  vital,  such  as  a  conclusion  that  his 
nature  is  not  even  in  accord  with  his  kind,  then 
he  is  altogether  destructive  toward  himself  and 
everything  else.  A  suggestion  that  a  man  is 
not  religious  is  against  the  very  nature  of  man, 
for  he  must  be  religious.  He  reverses  all  that 
he  normally  is  when  he  comes  to  the  absolute 
conclusion  that  he  is  not. 

Forty-three 


RELIGION 

Never  was  there  an  individual  who  ever  loved 
anything  that  had  life  in  it,  hut  what  was  re- 
ligious. The  more  one  loves,  the  more  religious 
he  is,  and  the  wider  the  range  of  his  self -forget- 
ting love  (by  range  I  mean  the  more  capable  he 
is  to  perceive  life  in  its  myriad  forms,  on  into 
ideals,  and  the  invisible),  the  larger  is  his  re- 
ligion. 

Why  is  this,  or  how  can  it  be?  Briefly,  but 
faithfully.  Religion  is  an  attitude  toward  spirit, 
an  attitude  in  accord  with  the  inherent  nature 
of  spirit.  The  inherent  in  spirit  is  to  love  and 
receive  love.  Never  has  spirit  expressed  its  in- 
herent attributes  according  to  its  nature  ex- 
cept in  a  love  expression.  Creating  is  a  loving 
act — all  the  laws  of  nature 's  expression  are  but 
varied  forms  of  love  expression.  Man  can  have 
an  attitude  toward  spirit  which  is  not  religious, 
and  not  all  of  man's  expressions  toward  spirit 
are  religious  by  any  means.  Man  is  free  to 
change  his  natural  expression  altogether.  That 
is  why  I  said  any  man  who  has  ever  loved  was 
religious. 

You  anticipate  me — you  are  saying:  "Then 
according  to  the  scientific  religion  of  a  Psy- 
chologist, or  Soul-Culturist,  man's  attitude  to 
man  must  be  religious,  for  science  demonstrates 
man  is  spirit."    That  is  precisely  what  I  want 

Forty-four 


RELIGION 

to  state  above  everything  else,  that  man's  atti- 
tude to  man  is  religious,  and  should  become  al- 
together religious.  It  is  man,  he  is  the  spirit, 
that  needs  man  as  no  other  form  of  spirit  does. 
Man  needs  all  the  encouragement  of  apprecia- 
tion and  praise:  the  inpouring  from  another's 
Soul  as  a  sum-total  or  universal  spirit  does  not 
need.  He  needs  the  faith  and  confidence,  he 
needs  the  love  of  fellow  spirit,  and  the  equal 
need  is  that  he  give  all  of  these. 

Let  all  who  love,  really  love,  be  lifted  up,  for, 
no  man  can  ever  again  say  you  are  not  religious. 
If  you  could  not  accept  the  published  theology 
of  others,  no  longer  count  yourself  an  outcast. 
There  is  not  that  in  published  creed  which 
would  keep  one  from  being  somewhat  religious 
— there  is  not  that  in  them  all  which  gives  to 
the  adherents  a  monopoly  of  religion.  The  re- 
ligious nature  is  the  primary  nature  of  man. 

To  understand  the  ' '  Soul-Culture  Religion ' ' — 
the  conception  that  man's  attitude  to  man  is 
religious — I  will  recite  some  history  and  our 
interpretation. 

There  is  a  story  of  a  young  sculptor,  who 
was  so  weary  with  travel  through  the  rough 
country,  that  he  lay  down  at  the  foot  of  a  large 
stone  cross,  on  the  side  of  the  hill,  and  went  to 
sleep,  and  while  he  dreamed  he  had  a  vision 

Forty-five 


RELIGION 

fairer  and  more  beautiful  to  him  than  it  seemed 
possible  for  the  Soul  to  conceive  of. 

''I  will  tell  my  dream  in  marble,"  he  said. 
''Here  on  the  hillside  by  this  cross  I  will  place 
it,  that  the  hearts  of  men  may  be  touched  by  its 
beauty. ' ' 

Not  only  the  cross,  but  a  spring  near  by,  was 
the  occasion  of  many  visitors. 

He  had  received  from  a  great  sculptor  a  gift 
of  a  flawless  piece  of  marble.  Just  as  he  was 
ready  with  chisel  in  hand  to  begin,  a  man  from 
below  called  to  him,  praying  him  to  come  and 
help  him  raise  his  overburdened  beast  that  had 
fallen.  The  sculptor  laying  his  chisel  down 
started  to  give  aid,  when  he  saw  the  vision 
more  beautiful  than  ever.  He  grasped  the 
chisel  and  called  to  the  man,  ''I  work  a  great 
work  and  cannot  delay." 

An  old  woman  came  dragging  herself  up  the 
rugged  way,  and  said:  ''For  the  love  of  her 
who  bore  you,  I  pray  you  help  me  up  this 
path." 

The  sculptor  looked  hastily  away,  making  the 
same  reply  as  before.  When  people  asked  him 
what  he  was  making,  he  would  reply :  "I  carve 
so  fair  that  the  marble  will  speak  and  none 
shall  need  be  told."  He  constantly  refused  to 
give  help,  excusing  himself  by  saying  he  was 

Forty-six 


RELIGION 

doing  a  special  work  for  man.  Yet,  each  time 
he  refused,  some  flaw  w^ould  appear  in  the 
marble. 

His  execution  progressed,  and  on  the  day  his 
task  Avould  be  completed  an  aged  priest  called 
feebly  for  a  drink  from  that  spring ;  beseeching 
the  kind  service  so  that  he  might  be  able  to 
drag  himself  to  a  cottage  where  a  sick  child 
lay  to  whom  he  would  minister.  As  the  sufferer 
kept  pleading  the  sculptor  said,  "I  work  a 
great  work,  I  cannot  delay." 

''What  is  your  great  work?"  asked  the 
priest. 

The  sculptor  pointed  to  his  marble — the  form 
of  a  woman  stooping  in  tender  pity  to  raise  the 
sinner  prostrate  at  her  feet — and  proudly  made 
reply:    "I  work  the  supreme  work  of  love." 

At  evening  the  sculptor  threw  down  his 
chisel.  ' '  It  is  done, ' '  he  exclaimed.  ' '  With  my 
hand  I  have  wrought  supreme  love."  As  he 
spoke  he  stepped  back  to  view  his  work.  He 
stood  by  the  cross  to  look  upon  it.  But,  brush- 
ing his  hand  hastily  across  his  eyes,  said: 
"What  is  this?  Where  is  the  pity,  the  tender- 
ness so  beautiful  in  the  face  of  the  woman?" 
The  face  was  the  face  of  stone.  No  Soul  was 
there.    Slowly  he  saw  the  truth. 

In  despair  he  hurled  his  strength  against  the 

Forty- seven 


RELIGION 

mocking  stone.  Through  blinding  tears  he  laid 
his  hand  among  the  pieces  of  his  broken  love. 
All  night  long  he  lay  in  bitterness  of  grief,  and 
when  the  day  had  come  all  was  gone — hope, 
vision,  the  marble,  even  the  stream  and  the 
sky,  and  he  could  only  grope  his  way  to  the 
cross  and  cling  there. 

Every  one  was  kind  to  him  and  brought  him 
something,  when  presently  he  was  able  to 
understand  all,  and  the  individual  need.  From 
all  distances  they  brought  him  their  griefs, 
knowing  he  could  sympathize  and  relieve.  He 
became  known  as  ''Brother  of  the  Cross." 

In  his  old  age  he  asked  them  to  bring  him 
a  piece  of  marble. 

''He  is  old  and  blind  and  will  not  know," 
they  said,  and  gave  him  a  piece  of  shattered 
Love. 

Again,  day  after  day  he  carved,  joying  in  the 
feel  of  the  marble  under  his  hand,  yet  often 
stopping  to  give  a  cup  of  water  to  the  suffering. 
Finally,  there  came  one  whose  grief  and  suf- 
fering could  not  be  relieved  though  the  sculp- 
tor tried.  The  sculptor  said:  "I  am  old  and 
blind,  let  me  bear  your  pain." 

The  traveler  laughed  a  low  sweet  laugh. 
"That  is  the  one  thing,"  she  said.  "The  joy  of 
your  bearing  has  made  me  free." 

Forty-eight 


RELIGION 

*'Ah!  if  I  might  see  your  joy,"  said  the 
sculptor. 

''You  have  seen  it  already — you  have  found 
it  in  every  Soul  to  which  you  have  brought 
comfort.  I  am  Love."  She  led  him  to  the 
marble,  opened  his  closed  eyelids,  and  lo !  the 
face  of  the  marble  and  the  face  of  Love  were 
the  same. 

In  this  touching  story  you  have  in  its 
first  portion,  when  the  sculptor  excused  him- 
self from  the  service  of  humanity  and  did  the 
forms,  the  parallel  with  all  who  enter  into  form 
but  not  the  feeling,  though  they  may  be  classi- 
fied as  religious,  and  the  world  goes  on  in  need 
and  suffering  and  neglect ;  and  those  who  could 
serve,  but  in  delusion  make  excuse  and  point  to 
the  forms  they  practice,  must  come  to  the  same 
despair  as  did  the  sculptor  when  he  realized  his 
life's  work. 

Li  the  second  portion  you  find  the  Soul- 
Culturist's  answer  to:  "What  is  Religion,  and 
how  shall  we  demonstrate  it?" 

I  desire  to  be  understood,  and  I  believe  I  will 
be,  and  not  bring  pain  to  any  who  have  a  re- 
ligion involving  many  formalities.  My  atti- 
tude is  not  critical  nor  condemning.  Indeed, 
my  chief  regret  is  that  all  the  orthodox  do  not 
show  a  faith  in  the  teachings  which  I  myself 

Forty-nine 


RELIGION 

had  until  it  became  more  than  faith — knowl- 
edge. If  the  professing  world  had  faith  in  its 
own  teachings  it  would  teach  spiritual  lessons 
through  physical  healing  by  the  very  powers 
they  claim  to  believe  in.  This  would  be  a  prac- 
tical religion,  and  I  do  not  believe  in  all  the 
years  of  my  practice  there  has  been  one  indi- 
vidual treated  but  what  was  thereby  caused  to 
seek  an  understanding  of  the  power  that  healed 
him. 

Jesus  was  a  religious  healer,  not  a  theological 
one.  He  showed  that  healing  rested  entirely 
in  the  individual,  and  if  the  individual  had  the 
degree  of  expectancy  sufficient  he  was  healed 
of  even  organic  diseases,  just  as  all  who  have 
faith  and  are  brought  into  their  right  mental 
attitude  are  at  this  time,  and  the  Soul-Culturist 
(Psychologist)  has  that  faith  and  he  imparts  it 
to  another  giving  a  quickening  impulse  to  the 
Soul  of  the  sick  one  and  he  gets  well. 

I  have  not  said  this  is  the  only  religion;  I 
have  not  said  this  is  all  there  is  of  religion ;  I 
have  not  said  ours  (prayer)  is  the  only  method 
of  healing.  (I  have  said  there  is  but  one  power 
that  heals.)  I  have  told  you  scientific  truths, 
therefore,  one  can  go,  in  perfect  confidence,  to 
applying  our  teachings. 


Fifty 


DIVISION   IV 

THEOLOGY 


GOD  IS 


Fifty-one 


REVIEWS 

of  the  Book 

"THE  NEW  PSYCHOLOGY' 


I   carve  the  marble   of  pure   thought  until   the  thought  takes 

form; 
Until  it  gleams  before   my   soul,    and  makes   the   world   grow 

warm, 
Until  there   comes   the   glorious   voice,   with   words   that   seem 

divine. 
And  the  music  reaches  all  men's  hearts,  and  draws  them  into 

mine. 

— The  New  Psychology. 


Dr.  Lindsay  has  been  using  suggestive  therapeutics 
in  his  practice  as  a  doctor  for  many  years  and  has 
worked  out  a  practical  method  which  has  proven  its 
value  in  so  large  a  number  of  cases  that  only  a  very 
prejudiced  person  could  ignore  the  results  or  doubt  that 
they  were  produced  by  these  methods. 

The  time  is  ripe  for  a  better  understanding  of  the 
basic  principles  of  a  force  that  lies  within  the  reach 
of  all  who  are  wise  enough  to  use  it.  Dr.  Lindsay's 
book  is  one  that  places  a  good  working  knowledge  be- 
fore the  reader  in  plain  language  and  without  making 
any  claims  that  cannot  be  established  by  experiment. 

He  does  away  with  unnecessary  paraphernalia  and 
makes  the  suggestions  to  his  patients  in  a  simple  way, 
very  calmly  and  persistently  and  in  such  a  manner  as 
to  awaken  soul  expectancy. 

Just  how  all  this  can  be  done  to  best  advantage, 
how  to  overcome  opposite  auto-suggestions  and  the 
principles  upon  which  to  work  are  all  made  quite  clear. 
— Carolyn  Hart,  N.  Y. 

Fifty-two 


REVIEWS 

I  am  overwhelmed  with  this  sort  of  literature  and 
have  sketched  over  a  good  many  books  of  the  sort,  and 
unless  I  am  mistaken  this  is  the  first  book  I  have  ever 
seen  that  actually  enters  right  into  the  details  of  the 
technic  of  psychic  healing. 

Dr.  Lindsay  takes  the  patient  from  the  time  he 
enters  the  office  and  shows  the  practitioner  exactly 
what  to  do.  He  certainly  must  be  of  great  value  to 
the  beginner  in  the  practice  of  this  form  of  healing. 

The  book  has  a  very  unique  cover.  It  looks  de- 
cidedly Eoycroftie,  although  more  so.  The  inside 
covering  is  of  something  that  looks  like  birch  bark  to 
me.  Some  silk  fabric,  I  presume.  Then,  there  is  a 
splendid  portrait  of  the  doctor  himself  on  the  fly  leaf. 
Judging  from  his  virile  face  and  magnificent  physique, 
I  would  be  almost  willing  to  guarantee  he  could  psy- 
chologize any  one  he  chooses  to.  What  an  excellent  in- 
structor he  would  make  to  a  class  of  students!  But 
as  every  one  cannot  be  a  personal  student  of  his,  the 
next  best  is  in  his  books.  It  seems  to  me  one  of  the 
most  admirable  works  on  the  subject  I  have  ever  come 
across, — "Columbus  Medical  Journal,"  Editor  C.  S. 
Carr,  M.  D. 


Those  who  have  heard  Dr.  Lindsay  advocating  his 
theories  have  been  impressed  by  his  manifest  intel- 
lectual sincerity  and  his  strict,  scientific  mode  of 
teaching.  His  method  is  that  of  the  laboratory.  In 
dealing  with  mental  phenomena  he  allows  no  more  play 
to  the  imagination  than  he  would  in  the  study  of 
chemistry.  He  antagonizes  no  beliefs,  he  denies  no 
transcendental  hypotheses,  but  simply  says  they  are  not 
yet  proved,  scientifically.  In  his  book  we  find  the  same 
loyalty  to  things  known,  the  same  self-restraint  con- 

Fifty-three 


REVIEWS 

cerning  the  unproved,  and  the  result  is  that  the  reader 
follows  with  wholesome  confidence. 

Dr.  Lindsay  gives  evidence  that  he  has  studied  to 
great  purpose,  but  he  has  been  a  servile  follower  of 
no  guide.  He  has  built  up  his  own  system,  step  by 
step  by  personal  observation  and  experiment  in  a  wide 
private  practice. 

Briefly,  the  philosophy  of  Dr.  Lindsay's  suggestive 
therapeutics  might  be  stated  something  like  this: 

In  the  human  body  the  line  of  demarcation  be- 
tween physical  force  and  psychial  force  is  to  all  appear- 
ances very  faintly  drawn.  Action  and  reaction  be- 
tween them  are  universal  and  instantaneous. 

But  the  mind  is  more  than  the  conscious,  voluntary 
entity  that  flashes  and  smiles  through  the  body.  It, 
too,  can  become  the  victim  of  disease  and  saddle  its 
diseases  on  the  body;  it  can  become  the  slave  of 
habit  and  make  habits  for  the  body.  In  other  words, 
the  conscious  mind  diseased  can  no  more  take  the 
initiative  in  healing  a  diseased  body  than  can  the  dis- 
eased body  itself.  It  is  here  that  the  sub-conscious  or 
subjective  faculty  of  the  mind  finds  its  place  in  ' '  The 
New  Psychology. ' ' 

It  is  upon  the  subjective  or  sub-conscious  mind  that 
our  author  banks  for  cures  of  physical  disease,  mental 
errancy  and  moral  degeneration.  The  body  and  the 
conscious  mind  may  be  sidetracked  on  some  line  of 
limiting  or  degrading  evil,  but  the  internal  or  sub- 
jective mind  is  still  in  the  sunlight,  in  rapport  with  the 
forces  of  the  universe.  To  awaken  the  sub-conscious 
resources  is  to  give  life  and  health  and  harmony. 

The  soul  is  on  a  higher  plane  where  it  communicates 
with  other  souls.  For  this  reason  life  is  full  of  telepa- 
thic influences,  making  for  good  or  ill  through  atmos- 

Fifty-four 


REVIEWS 

pheres  so  rare  that  we  ordinarily  give  them  no  thought. 
He  who  harbors  hatred,  envy,  dishonesty,  sends  out  a 
potency  for  the  multiplying  of  these  malign  forces. 
The  man  or  woman  who  thinks  and  wills  love  and  sin- 
cerity and  cleanliness,  is  building  along  universal  lines 
and  enters  as  an  elment  of  strength  into  the  lives  of 
others.  The  * '  suggestion ' '  healer  is  working  to  make 
the  most  of  all  the  subtle  forces  of  the  soul  for  the 
health  of  the  individual  and  the  race. — ' '  Seattle  Sun- 
day Times." 

Typographically  the  book  is  a  thing  of  joy.  Educa- 
tional work,  not  a  study  of  inquiry,  but  an  authorita- 
tive information.  It  is  final,  definite  in  its  tone — the 
doctor  knows.  Eead  the  book  and  you  will  learn  how 
to  practically  make  over  the  body;  how  to  shape  your 
character.  If  you  have  faith  that  abideth,  try  the 
book;  there  is  probably  not  a  better  treatise  in  print 
on  the  new  psychology. — Dr.  Alexander  N.  De  Menil, 
Review  Editor,  "Republic,"  St.  Louis. 


Dr.  Lindsay  writes  from  an  exalted  moral  plane, 
his  aim  evidently  being  to  make  this  a  better  and 
happier  world  by  acquainting  people  with  the  nature 
and  powers  of  their  own  minds.  This  book  is  not  only 
for  those  who  intend  to  take  up  the  regular  practice  of 
psycho-therapeutics,  but  for  those  who  desire  to  help 
themselves  to  better  health  and  happier  living  and  per- 
haps to  exercise  incidentally  a  beneficial  influence 
among  their  immediate  friends  and  relatives. — "Tele- 
gram," Portland,  Ore. 


This  is  one  of  the  best  books  which  has  reached  the 
table  of  the  editor  of  POWEK.  And  it  is  just  as  such  a 
book  many  students  desire,  for  it  gives  definitely  not 

Fifty-five 


REVIEWS 

only  the  teaching  but  the  actual  formulas  whereby 
the  reader  learns  just  how  he  can  treat  himself  and 
others  for  any  seeming  inharmony.  Dr.  Lindsay  is  a 
deep  thinker,  and  his  writings  are  clear  and  concise  as 
well  as  forceful. — "Power." 


The  first  thought  one  has  after  reading  Dr.  Lind- 
say's book  is,  ''What  a  very  clear  and  simple  handling 
of  a  very  complex  and  baffling  subject. ' ' 

The  chapter  on  ''Intelligence  of  the  Cells"  opens 
up  a  heretofore  unexplored  conception  of  mind  over 
matter.  What  Dr.  Lindsay  has  to  say  on  ' '  Truth  About 
Evil  Thought  Transference ' '  is  one  of  the  most  inter- 
esting subjects  in  the  book.  It  is  stated  in  so  logical 
and  so  sensible  a  manner  that  the  variest  skeptic 
must  be  convinced.  The  whole  book  is  filled  with  just 
such  valuable  and  interesting  material  and  it  can 
safely  be  said  that  few  have  treated  hypnotism,  telep- 
athy and  the  subject  above  mentioned  in  a  more 
scholarly  or  scientific  manner. 

Dr.  Lindsay's  lectures  in  Portland  have  been  most 
favorably  received,  and  he  is  looked  upon  as  high 
authority  among  the  circles  of  psychological  students. — 
"Oregon  Journal,"   Portland,   Ore. 


Fifty-six 


REVIEWS 

REVIEWS  OF 
"MIND  THE   BUILDER" 

Dr.  Lindsay  is  one  who  writes  from  a  wide  expe- 
rience and  is  not  carried  away  by  theories,  but  gives 
the  reader  the  results  of  a  practical  application  of  his 
beliefs.  He  shows  us  in  this  volume  how  the  objective 
mind  makes  the  design  and  the  subjective  or  soul  mind 
takes  up  the  work  of  building.  The  results  of  our 
conclusions  on  all  matters  brought  to  our  notice  form- 
ing the  basis  of  the  design  furnished  by  the  objective 
mind. 

The  way  the  design  may  be  improved  upon  is  one 
of  the  intensely  interesting  subjects  taken  up  by  the 
author,  the  voluntary  thought  becoming  material  for 
the  formation  of  character. 

Another  subject  is  that  of  false  affirmation.  The 
sub-conscious  mind  will  undoubtedly  accept  the  false 
affirmation  as  true,  but  if  it  contains  no  suggestion  for 
improvement,  no  change  will  occur.  Undoubtedly  this  is 
a  most  important  point  for  those  who  are  making  a 
study  of  the  mind  forces  and  have  experienced  some 
failures. — ' '  Modern  Miracles. ' ' 

Dr.  Lindsay  has  made  noteworthy  strides  in  the  de- 
velopment of  a  healthy  mind  in  a  healthy  body  among 
readers  of  progressive  literature,  but  in  this  one  he  has 
not  only  surpassed  armies  of  other  writers  on  the 
subject  but  even  himself.  He  knows  exactly  how  to 
unravel  the  tangle  and  then  he  glides  along,  con- 
stantly undoing  knots  and  rolls  up  the  silken  thread 
smoothly  and  symmetrically  upon  the  plastic  mind  of 
his  readers.  ''Mind  the  Builder"  will  and  must  be- 
come the  Builder  of  Mind  in  America,  and  with  that 

Fifty-seven 


REVIEWS 

it  will  teach  how  to  possess  and  preserve  excellent 
bodies,  magnificent  intellects  and  superb  characters. — 
"Naturopath,"  N.  Y. 

We  concede  rare  merit  and  intrinsic  worth  to  this 
Soul-inspiring  addition  to  the  helpful  and  uplifting,  as 
well  as  educative,  works  of  Dr.  Lindsay's  fertile  Soul 
and  Mind.  It  strikes  the  key  note  in  that  which  most 
students  overlook — the  importance  of  a  building  proc- 
ess as  well  as  a  creative  and  willing  process;  it  is  rich 
in  comparison  and  simple  in  theory;  it  can  be  read 
with  pleasure  while  giving,  too,  the  most  perfect  sci- 
entific knowledge.  It  recognizes  one  phase — The  Ob- 
jective Mind  as  the  designer,  and  another  phase — the 
Subjective  Mind  as  the  Builder. 

Unique  in  its  all-sufficiency,  liberal  in  its  classifi- 
cation and  terminology,  it  fills  a  special  need  in  modern 
Psychological  studies.  Fourteen  chapters,  and  one 
hundred  pages  of  living,  awakening,  vibrating.  Soul- 
inspiring  food  for  reflection,  and  mental  and  physical 
unfoldment  and  growth. — Prof.  F.  D.  Hines,  Denver. 

The  book  is  invaluable  to  those  interested  in  the 
workings  of  the  sub-conscious  mind.  "Habits  like 
clothes  can  be  put  on  at  will,  but  there  the  synonym 
ends,  for  unlike  the  apparel  one  cannot  put  them  off 
at   will." 

"Every  one  is  endowed  with  splendid  subjective 
knowledge  and  power,  and  all  have  felt  this  truth  at 
some  time. ' '— '  *  Health, "  N.  Y. 

"Mind  the  Builder"  is  distinctly  personal  psychol- 
ogy of  how  to  build  body,  mind,  character  and  attain 

Fifty-eight 


REVIEWS,  .  ' 

ideals  in  business,  education  and  socially.  It  is  an  able, 
forceful,  lucid  presentation  of  tlie  writer's  philosophy, 
which  ' '  will  win  for  it  is  true. ' '  Is  altogether  among 
the  choicest  specimens  of  book-making  to  be  found 
anywhere. — "The   Stellar  Ray." 


Dr.  Lindsay  is  a  writer  who  aims  to  make  clear  and 
understandable  to  the  average  student,  the  fundamen- 
tal principles  and  truths  in  soul  culture,  and  it  must  be 
admitted  that  in  this  he  succeeds  admirably.  This 
book  should  commend  itself  to  every  student  who  is 
seeking  a  concise  and  readily  understood  method  of 
Mental  Science.  The  chapter  on  "Concentration"  is 
especially  helpful,  and  corrects  many  erroneous  state- 
ments on  the  subject  of  concentration. — "Swastika." 


This  little  book  deals  with  the  sub-conscious  mind — 
the  Builder,  the  plans  on  which  it  builds  and  its  modes 
of  operation.  It  is  written  largely  for  mothers,  the 
author  states,  "for  in  them  lies  the  good  degree  of 
power,  and  it  is  further  true  that  in  the  progress  of  the 
reform  in  body  building  through  mind  power  they  must 
take  the  lead. — " Methaphysical  Magazine,"  N.  Y. 

It  is  a  practical  and  logical  dissertation  on  the 
methods  of  mind-building,  showing  conclusively  that  it 
is  the  greatest  thing  in  the  world  and  that  the  sub- 
ject can  be,  and  is  being,  treated  scientifically. 

Dr.  Lindsay  is  exceedingly  tolerant  of  all  religious 
sects,  and  never  makes  the  mistake  of  attacking  any 
one's  views  upon  health  or  religion,  at  the  same  time 
he  indirectly  shows  the  fallacy  of  various  cults  when 

Fifty-nine 


REVIEWS 

it  comes  in  direct  line  witli  the  science  he  is  endeavor- 
ing to  inculcate.  In  the  pages  on  ''False  Affirma- 
tion, ' '  we  find  him  sounding  a  warning  note  against 
certain  methods  that  have  taken  deep  root  among  i 
great  many  people.  It  is  not  difficult  to  understand 
his  meaning  when  he  says:  ''A  false  affirmation  made, 
such  as  a  declaration  of  perfections  in  physical  health, 
mental  or  spiritual  excellence  of  affluence  which  does 
not  exist  at  the  time,  either  in  form  or  degree  makes 
it  impossible  to  ever  attain,  and  I  hope  to  make  it  clear 
that  the  law  of  cause  and  effect  must  always  produce 
in  such  practice,  self-deception,  which  extends  far  be- 
yond the  subjects  upon  which  affirmation  is  made. ' ' — 
"Oregon  Journal." 


Sixty 


Lindsay  Publishing  Co. 

Portland,  Ore.  Seattle,  Wash. 


PSYCHOLOGY  LITERATURE 

BY 
A.  A.  LINDSAY.  M.D. 


"THE  NEW  PSYCHOLOGY— Its  Basic  Principles  and 
Practical  Formulas."  Seventeen  Chapters — Contents: 
1,  The  Basic  Principles;  2,  Psycho,  Suggestive  Thera- 
peutics; 3,  How  to  Treat  Diseases  and  Habits; 
4,  Hypnosis,  How  to  Produce  and  Use;  5,  Sugges- 
tion in  Moral  Keform;  6,  Intelligence  of  the  Cells; 
7,  Cell  Communication  and  Co-operation — Cell  In- 
sanity; 8,  Telepathy;  9,  How  to  Become  a  Psychic; 
10,  Psychic  Phenomena;  11,  Chemistry  of  Body 
Affected  by  Emotions;  12,  Absent  Treatment;  13, 
Truth  About  Evil  Thought  Transference;  14,  Sci- 
entific Inspiration;  15,  The  Chemistry  and  Psy- 
chology of  Love;  16,  The  Mother  and  Her  Child; 
17,  Faith,  Hope  and  Trust. 

"The  New  Psychology"  has  received  a  multitude 
of  highest  commendations,  some  of  which  are  to  be 
found  in  these  pages.  100  pages  6^x10  inches.  Bound 
in  heavy  paper  $1.00,  Cloth  $1.25,  Postpaid. 

Sixty-one 


'♦MIND  THE  BUILDER." 

By  A.  A.  Lindsay,  M.  D. 

''The  New  Psychology"  continued.  A  beautifully 
made  book  of  over  20,000  words.  These  two  books  af- 
ford any  one  a  perfect  working  basis  in  treating,  teach- 
ing, and  Self -culture.     Fourteen  chapters — Contents: 

1,  The  Designer  and  the  Builder;  2,  Physical  Bodies;  3, 
Body  Building  or  Physical  Culture;  4,  How  Body 
Tissue  Is  Modified  and  Made;  5,  Mind  Building  or 
Mental  Culture;  6,  Character  Building  or  Soul- 
Culture;  7,  Three  Methods  of  Character  Building; 
8,  Formulas  for  Building;  9,  Habit  Building;  10, 
Concentration  and  False  Affirmation;  11-12,  Psy- 
chic Powers  and  Value  of  Knowing  about  Them; 
13,  The  Immortal  Talisman;  14,  Science  and  Indi- 
vidual Perpetuation    (Immortality). 

''Mind  the  Builder"  is  more  particularly,  Personal 
Psychology.     See  Reviews. 

Beautifully  and  strongly  bound  in  heavy  fiber,  $0.50, 
or  in  fine  leather,  embossed,  $1.00,  Postpaid. 


"THE  TYRANNY  OF  LOVE," 

By  A.  A.  Lindsay,  M.  D. 

It  will  prove  a  little  shocking  to  the  people  who  love 
their  children  to  realize  from  Dr.  Lindsay's  clever 
booklet  the  extent  of  the  injury  they  are  inflicting 
upon  their  helpless  children  when  they  suppose  they 
are  only  shielding  them  from  the  rough  weather  of 
life.  The  shock  however  will  be  healthful,  and  let  us 
hojje  that  many  parents  will  read  the  book  and  be 
awakened  by  the  shock  to  a  proper  conception  of  the 
blighting  effects  that  follow  constant  repression  and 
the  negative  suggestions  that  form  the  policy  of  many 
parents. — ' '  Modern  Miracles. ' ' 
This  beautiful  little  booklet,  15  cents,  postage  prepaid. 

LINDSAY  PUBLISHING  COMPANY, 
Seattle,  Wash.  Portland,  Ore. 

Sixty-two 


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EOUCATTON  -  PSYCHOLOGr 
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This  book  is  due  oa  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 

Renewed  books  are  subject  to  immediate  recall. 


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General  Library 

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Berkeley 


U.C.  BERKELEY  LIBRARIES 


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UNIVERSITY  OF  CALIFORNIA  LIBRARY 


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